"To enter Canada costs a Chinaman $500. Last year thirteen hundred and eighty paid the tax, the treasury of the country receiving from them $690,000. _The Missionary Witness_ makes the statement that combined contributions of the Christians of Canada for the evangelization of heathen nations was only about half as much as the Chinese paid for the privilege of living in Canada. It asks, Is it not amazing that in prosperous Canada 1,380 men cannot be secured who will voluntarily tax themselves to send the Gospel to heathen lands as much as 1,380 heathens are taxed by us to land on our shores? The love of Christ constraineth us! How much?" Have we not here a practical acknowledgment that the idea of the heathen dropping every moment into endless fire is not really believed? As I say elsewhere, this revulsion of heart and mind is a strong plea that the doctrine is not true. And it is a fearful thing to quench that inner light. I have already quoted Carlyle's trenchant words on this point. But I have just now met with another saying of his of still more scathing intensity; and I would ask you to ponder his words well. He says: "What is incredible to thee, thou shalt not, at thy soul's peril, attempt to believe. Elsewhither for a refuge, or die here. Go to Perdition if thou must--but not with a lie in thy mouth; by the Eternal Maker, no!" To be sure, such courage and candor might cost dear. Some years ago there was an able and conscientious minister of the Canadian Presbyterian Church who took the risk of being candid. He was a most lovable man; able, eloquent, active, helpful, humorous, candid, tender, devout; in fact, possessed of nearly every desirable quality. But he had the larger hope; and one day he unguardedly gave expression to it in the words of Tennyson: "O yet we trust that, somehow, good Will be the final goal of ill--" and so on. Immediately he was a marked man, and the question was not allowed to settle until he was placed on trial for heterodoxy. There was considerable turmoil and excitement; but ultimately some kind of a compromise was reached by which his orthodoxy was vindicated. He told me that if he were once out of the church of which he was then minister, he could get no other. I suppose he meant that he could not accept the standards of the church; and of course that attitude would debar him. SOUNDNESS IN THE FAITH. At the same time it is but right that the Church should protect its soundness in the faith by some form of subscription. The trouble is, however, that the form now in force is subscribed to with reservations. Then what reservations? They are not defined; so it comes to this, that each subscriber makes his own reservations.